<h2>Name</h2>
<p>
The Surah takes its name <em>al-Mulk</em> from the very first sentence.
</p>
<h2>Period of Revelation</h2>
<p>
It could not be known from any authentic tradition when this Surah was
revealed, but the subject matter and the style indicate that it is one
of the earliest Surahs to be revealed at Makkah. 
</p>
<h2>Theme and Subject Matter</h2>
<p>
In this surah, on the one hand, the teachings of Islam have been
introduced briefly, and, on the other, the people living in
heedlessness have been aroused from their slumber in a most effective
way. A characteristic of the earliest surahs of the Makkan period is
that they present the entire teachings of Islam and the object of the
Holy Prophet's mission, not in detail, but briefly, so that they are
assimilated by the people easily. Moreover, they are particularly
directed to make the people shun heedlessness, to make them think, and
to arouse their dormant conscience. 
</p>
<p>
In the first five verses man has
been made to realize that the universe in which he lives is a most
well organized and fortified Kingdom in which he cannot detect any
fault, any weakness or flaw, how ever hard he may try to probe. This
Kingdom has been brought from nothing into existence by Allah Almighty
Himself and All the powers of controlling, administering and ruling it
are also entirely in Allah's hand and His power is infinite. Besides,
man has also been told that in this wise system he has not been
created without a purpose, but he has been sent here for a test and in
this test he can succeed only by his righteous deeds and conduct. 
</p>
<p>
In
vv. 6-11, dreadful consequences of disbelief which will appear in the
Hereafter have been mentioned, and the people told that Allah, by
sending His Prophets, has warned them of these consequences in this
very world, as if to say "Now, if you do not believe in what the
Prophets say and correct your attitude and behavior accordingly, in
the Hereafter you will yourself have to admit that you really deserved
the punishment that was being meted out to you." 
</p>
<p>
In vv. 12-l4, the
truth that has been impressed on the minds is that the Creator cannot
be unaware of His creation, as if to say: "He is aware of each open
and hidden secret of yours, even of the innermost ideas of your hearts.
Hence, the right basis of morality is that man should avoid evil,
fearing the accountability of the unseen God, whether in the world
there is a power to take him to task for this or not, and whether in
the world there is a possibility of being harmed by such a power or
not. Those who adopt such a conduct in the world alone will deserve
forgiveness and a rich reward in the Hereafter." 
</p>
<p>
In vv. 15-23, making
allusions, one after the other to those common truths of daily
occurrence, which man does not regard as worthy of much attention, he
has been invited to consider them seriously. It has been said: "Look:
the earth on which you move about with full satisfaction and peace of
mind, and from which you obtain your sustenance has been subdued for
you by Allah; otherwise this earth might at any time start shaking
suddenly so as to cause your destruction, or a typhoon might occur,
which may annihilate you completely. Look at the birds that fly above
you; it is only Allah Who is sustaining them in the air. Look at your
own means and resources: if Allah wills to inflict you with a scourge,
none can save you from it; and if Allah wills to close the doors of
sustenance on you, none can open them for you. These things are there
to make you aware of the truth, but you see them like animals, which
are unable to draw conclusions from observations, and you do not use
your sight, hearing and minds which Allah has bestowed on you as men;
that is why you do not see the right way." 
</p>
<p>
In vv. 24-27, it has been
said: "You have ultimately to appear before your God in any case. It
is not for the Prophet to tell you the exact time and date of the
event. His only duty is to warn you beforehand of its inevitable
occurrence. Today you do not listen to him and demand that he should
cause the event to occur and appear prematurely before you; but when
it does occur, and you see it with your own eyes, you will then be
astounded. Then, it will be said to you "This is the very thing you
were calling to be hastened." 
</p>
<p>
In vv. 28-29 replies have been given to
what the disbelievers of Makkah said against the Holy Prophet (upon
whom be peace) and his Companions. They cursed the Holy Prophet and
prayed for his and the believers destruction. To this it has been
said: "Whether those who call you to the right way are destroyed, or
shown mercy by Allah, how will their fate change your destiny? You
should look after yourselves and consider who would save you if you
were overtaken by the scourge of God?You regard those who believe in
God and put their trust in Him as the misguided. A time will come when
it will become evident as to who was misguided in actual truth. 
</p>
<p>
In
conclusion, the people have been asked this question and left to
ponder over it "If the water which has come out from the earth at some
place in the desert or hill country of Arabia and upon which depends
your whole life activity, should sink and vanish underground, who
beside Allah can restore to you this life giving water?"
</p>

